Parshas Mattos 5765

Commentary by Rabbi Ephraim Nisenbaum

Moshe was commanded his final duties before he would die and the nation could enter the Promised Land. The people were instructed to fight the Midianites in retaliation for having seduced the people to sin, which resulted in the death of many Jews. Pinchas, who had zealously countered the immorality, was instructed to complete the job by leading the army to war. Although Moshe was informed that he would die shortly after this war, he did not delay in carrying out G-d’s command. His concern for the fulfillment of G-d’s will preceded his own desire to live.

The battle was successful, and the enemies were all put to death, including Bal’am, who had instigated the trouble. The people took the spoils, but they had to first kosher the utensils they had taken before they could use them. This is the source for the laws of koshering vessels through burning or boiling, and also the laws of immersing new vessels in a mikveh before using them. The livestock from the spoils was divided among the fighters, the rest of the nation, and a portion for the Tabernacle treasury and the Levites. Although they had not been involved in the fighting itself, the spiritual service of the Levites was an important factor in the miraculous victory, and thus they too deserved a part.

The tribes of Reuben and Gad approached Moshe with a request to receive their portion of the Promised Land in the trans-Jordanian side of the country. They had much livestock, and they figured the lush and plentiful land would suit them better. Moshe, however, objected sharply to their request, accusing them of a similar sin to that of their grandparents who had spurned the Land by sending spies. The two tribes clarified their request that they had not meant to desert their brothers. To the contrary, after they would house their families and animals, they would join their brothers to conquer the Land with them. Moshe agreed to this condition.

Although initially only Reuben and Gad had asked for their portion, Moshe divided the tribe of Menashe and sent them with these two tribes. His rationale was that the people of Menashe, descendants of Joseph, were renowned for their love of the land. This was seen from the request of the daughters of Tzelafchad, whose love of the Land motivated them to ask for their own portion. Coupled with the fact that half their family remained on the other side of the Jordan River, Moshe figured that this would prevent the other two tribes from losing their feelings for the Promised Land.

“When a man takes a vow....” (Numbers 30:3)

A man came to Rav Yitzchak Zilberstein for assistance in releasing himself from a vow he had made to stop smoking. Rav Zilberstein responded that since that type of vow is like a mitzvah, he could not be released. The man, however, insisted that he be released through a loophole, as mentioned in the Torah, that the court may find a clause wherein the person may be released, if at the time he made the vow there were things he did not realize--for example, he didn't know how difficult it would be.

Rav Zilberstein explained that one could only be released if we can assume that the vow was made mistakenly at the time, as it was not thought through carefully. Here, however, we can assume that the vow was thought through carefully, since it is wrong to smoke, and to the contrary, the present loophole is a mistake. In this instance the vow must be adhered to.

Did You Know...

During the three-week period preceding Tisha B’Av, one should avoid making major purchases upon which the Shehechiyanu blessing is recited, for example a new home or car. During the last nine days, even more activities are forbidden, such as doing laundry, buying any type of clothing or items that bring joy, such as gifts. If one will suffer a substantial loss by waiting until after Tisha B’Av, the items may be purchased.

One should not do gardening during the Nine Days, unless it will cause a loss of money. Mowing the lawn is permitted. Home decorating is also prohibited, though necessary repairs, such as plumbing or electric, are permitted.

Parshas Pinchos 5765

Commentary by Rabbi Ephraim Nisenbaum

After Balaam’s unsuccessful attempts at cursing the Jewish people, he advised the Midianites to destroy the nation in another way. The Jewish G-d was known to hate immorality. If the Jews could be seduced to behave immorally, they would fall into G-d’s disgrace and could be defeated.

The Midianites sent their daughters to entice the Jewish men to sin. One Midianite princess named Kozbi, even seduced a prince from the tribe of Shimon, Zimri ben Salu. He defied Moshe’s warnings and flagrantly sinned with her. This created a terrible desecration of G-d’s name, and G-d’s anger was aroused against the nation. A plague took many Jewish lives.

Pinchos, a grandson of Aharon the High Priest, decided to take the matter into his own hands. He recalled a law he had once heard from Moshe, that in specific instances, capital punishment could be meted out, even without a trial in court. Pinchos thus killed both Kozbi and Zimri. This action appeased G-d’s anger and the plague stopped. As a reward for his zealousness, G-d rewarded Pinchos with His eternal covenant of peace.

The Torah takes pains to point out that Pinchos’ actions were not merely the violent outburst of a wild fanatic. Pinchos was a descendent, in both body and spirit, of his grandfather Aharon, the great lover and pursuer of peace. His conferring with Moshe before acting further proved that it was not a rash decision. His motivation was purely one of love and concern for the Jewish people, to pacify G-d’s anger towards them.

Later in the portion, Moshe appointed his disciple Joshua as his successor. It is interesting to note that although Pinchos was praised and rewarded for his actions, he was not chosen to succeed Moshe. Although zealousness is important and has its place in Judaism, the Jewish leader must have a more compassionate nature in his relationship with the people. He must be able to deal with each individual according to his specific needs.

Moshe took another census of the people before he would take leave of them. He explained how the land would be divided among the people, a portion for each son. The daughters of Zelafchad complained to Moshe that their father had not left over any sons, and they, too, wanted a piece of land. The Talmud explains that the daughters of Zelafchad were motivated out of a love for the Promised Land, and not because they felt it was an injustice. This was also an example of zealousness for sincere purposes. G-d instructed Moshe that when a father would have no sons, the daughters would receive his inheritance.

“It was after the plague—and G-d spoke to Moshe…Take a census of the entire assembly of Israel…” (Num. 26:1-2)

After the plague that took many lives, G-d counted the survivors to show His eternal love for them. After the Holocaust, the Satmar Rebbe spent a period of time in Israel. When he left for America, his disciples asked him whom they could go to now for a blessing. The Rebbe responded, “Go to any of the synagogues of Jerusalem, and look for a Jew-—any Jew-—who puts tefillin on an arm tattooed with a number. You can ask that person for a blessing. He is a survivor, and G-d loves survivors.”

Did You Know...

The Ya’aleh V’yavo prayer is recited on Rosh Chodesh, both in the Amidah and in Bircas Hamazon (Grace after Meals). If the prayer was omitted during the Amidah of Shacharis or Mincha, the Amidah must be repeated. During Ma’ariv, however, it need not be repeated, even on the second night of Rosh Chodesh. The reason is that in times of the Temple, the Court would not sanctify the new moon at night, and Rosh Chodesh never really began until day. During Bircas Hamazon too, if one forgot Ya’aleh V’yavo it need not be repeated, since there is no obligation to eat a festive meal on Rosh Chodesh as there is on Shabbos and other holidays.

Parshas Balak 5765

Commentary by Rabbi Ephraim Nisenbaum

Balaam was a gentile prophet. The Talmud mentions that in some ways his prophecy was comparable to that of Moshe. Yet, the contrast could hardly be greater. Whereas Balaam’s greatness actually contributed to his corruption, Moshe’s greatness only enhanced his character.

The Talmud contrasts Balaam’s character to that of Abraham.. Balaam was the prototype of the three central negative traits: jealousy, lust and arrogance. Abraham personified the exact opposite: satisfaction with his lot-both materially and physically, and a paradigm of humility.

Balak, the king of Moab, asked Balaam to curse the Jewish nation. In return, he offered him large sums of money and honor. Balaam conferred with G-d who refused to let him go. Balaam, however, told Balak’s messengers that he would not go with them because it was beneath his dignity to follow lowly servants. Here we see an example of Balaam’s arrogance. Balak sent higher officials with even greater promises of wealth to entice Balaam.

Although G-d had already told Balaam that he should not go, his desire for wealth and honor drove him to make the request a second time, hoping that perhaps G-d would change his mind. G-d agreed that Balaam could go, but he could only say whatever G-d would allow him to say. The Talmud sees in this change that a person is led in the way he desires to go, both positively and negatively.

When Balaam finally realized that he would not be able to curse the Jewish people, he advised Balak to entice the nation to act immorally. Knowing that the G-d of Israel does not tolerate immorality, and that the foundation of the Jewish people’s holiness is based upon their high standards of morality, Balaam understood that this would incur G-d’s wrath against the people. Balak followed this advice and sent young women to entice the Jewish soldiers. As a result of this, G-d’s anger was indeed aroused and many Jews lost their lives in a plague. The Rabbis see in Balaam’s advice a reflection of his own licentious character.

Although Balaam may have been granted great spiritual gifts, his evil character earned him a place in infamy rather than recognition. A person who does not develop his character properly lacks the ability to use his spiritual gifts, and they can become a source for spiritual destructiveness rather than an asset.

“Balaam rose in the morning and said to the officers of Balak…G-d refuses to let me go with you...” (Num. 22:13)

Rav Elchanan Wasserman, despite his position as a great Rosh Yeshiva, was extremely humble. The Slonimer Rebbe once sent a message that he would like to set up a meeting with Reb Elchanan about a communal issue. Reb Elchanan immediately went to the Rebbe, though he was his senior by 37 years.

At the K’nessia Gedola in 1937, many Torah leaders met regarding various issues. At one important meeting, an announcement was made that the meeting was only for Rabbanim and Chassidic leaders. Reb Elchanan slipped out with the other lay leaders. When one of the rabbis asked him why he had left, as his advice was greatly respected, he replied simply, “Didn’t you hear the announcement? I am neither a Rav nor a Chasidic leader.”

Did You Know...

One may not recite any prayer in the presence of a person who is improperly clad. In extenuating circumstances, a person may turn his face away and then recite the blessing or prayer. It is also forbidden for a person to recite any prayer if he is unclothed.

As a rule, the authorities say that one should dress for prayer in a manner befitting an appearance before an important person in that society. Many people are careful to wear a jacket and hat as a sign of respect. Even when one is ill, he should make an effort to dress properly before reciting prayers.

Parshas Chukas 5765

Commentary by Rabbi Ephraim Nisenbaum

The Parah Adumah, or Red Heifer, was used in the purification process of the person who had come in contact with a human corpse. When a person would become spiritually defiled in this way, he was not allowed to partake of any sacrifice or even enter the Temple area, until he was purified.

The Red Heifer had very specific requirements. It had to be totally red-haired. Even two black hairs would disqualify it from being used. It could not have any blemishes on it, nor could it ever have carried anything on its back.

The cow was slaughtered and its flesh burnt. The ashes were then mixed with cedarwood, a low-growing plant, crimson thread, and spring water. This mixture was sprinkled on the impure person on the third and seventh day of the purification. He would then immerse in the mikveh, and become purified.

There was something else quite unique about the Red Heifer. Although it was used to purify those who were impure, the kohanim, or priests, who were involved in its preparation, themselves became defiled. The Torah refers to Parah Adumah as the classic example of a chok, a law that seems to make no sense. How could something that purifies one person, contaminate another? Yet, the Jew must be willing to accept all of G-d’s commandments, whether he understands their rationale or not. Ultimately, it is the acceptance of the apparently irrational mitzvos that show a person’s true commitment to G-d.

In the fortieth year of the Jews' trek through the desert, Miriam and Ahron died. The Jews had drunk from a miraculous well in the desert throughout the forty years. This well had been in the merit of Miriam, and when she died the well dried up. Only after the people complained and Moshe hit the rock did the water return, in Moshe’s merit. Although the people were deserving of all their needs being met, Moshe showed a bit of impatience at their constant complaints. As punishment he was forbidden to enter the Promised Land. The Jewish leader must be able to master total control over his nature under all circumstances.

Shortly afterwards, Ahron died. The Cloud of Glory that protected the Jews throughout the past forty years, had come in Ahron’s merit, and disappeared with his death. Eventually, it too returned in Moshe’s merit.

People often do not appreciate the value of the righteous. They may be accused of being preoccupied with their own deeds, and not contributing much to society. This is a big mistake, and is sometimes only realized after the righteous have passed on and their loss is truly felt in many, previously unknown, ways.

“All the houses of Israel mourned Ahron for thirty days…” (Num.20:29)

The Talmud explains that Ahron was greatly involved in restoring domestic peace among families.

Great rabbis throughout time have expended tremendous efforts and genius to restore marital peace. A husband once came to the Ponovezher Rav demanding a divorce, as his wife could not keep a neat house. The Rav told him he would think about the situation and he should return the next day. Meanwhile, the Rav conferred with his own wife and had her make a mess of their house, leaving laundry strewn every which way and dirty dishes piled in the sink. When the man returned the Rav apologized, “I’m sorry about the appearance of my house. My wife is also not that orderly, but I love her just the same for her other qualities.”

The husband then realized that if a prestigious man such as the Rav could overlook his wife’s flaws, so could he, and the strife was resolved.

Did You Know...

The ritual impurity of a corpse pervades the entire building where it is lying. A kohain may not allow himself to become ritually impure, and therefore he may not enter a funeral home or a museum where mummies or other human remains are present.

It is questionable whether a kohain may visit someone in a hospital, since the morgue is often under the same roof. (The authorities do permit a kohain to be admitted to a hospital, even for a non-life threatening condition).

Whether a kohain may travel in an airplane carrying a corpse depends on the type of box carrying the corpse. Intentionally flying over a cemetery also poses a problem, as the impurity rises to the sky.

Parshas Korach 5765

Commentary by Rabbi Ephraim Nisenbaum

Korach, a cousin of Moshe, gathered a group of dissenters to challenge Moshe's authority, claiming that Moshe had usurped authority on his own, and not under G-d's orders. Moshe, in an uncharacteristically sharp manner, prayed that G-d prove his innocence by having Korach die an unnatural death, by being swallowed into the earth.

Korach tried to influence the nation to follow him with different arguments. He claimed that he was acting on their behalf, and that Moshe was taking unfair advantage of the people. He claimed the entire nation was holy and did not need a leader. The Rabbis explain that Korach was actually a great and wise person, yet he fooled himself into thinking that his intentions were sincere and that his arguments were logical. In reality, Korach was motivated by feelings of jealousy and arrogance. The bias created by jealousy is so powerful that it can often mislead a normally rational person into believing and doing irrational things.

Moshe suggested that Korach and his followers should offer incense together with Aharon, and that while G-d would accept the true offering, the impostors would die. Even then, Korach did not fear taking such a chance. He had deluded himself into believing that G-d would accept his sacrifice over Aharon's.

The reason Moshe reacted so strongly was not because he felt the affront to his own honor. He was concerned that a challenge against his own leadership was a challenge against the authority of the Torah itself. If people thought that Moshe had misrepresented G-d on one point, they might think that he misrepresented Him on other points too. He therefore prayed that Korach's challenge be stopped before it caused irreparable damage.

Even after Korach had been swallowed, there still remained doubts among the people and they complained again. It seems that Moshe's concerns had actually materialized. Another plague killed over fourteen thousand people, until Aharon offered incense, which stopped the plague. This also served to legitimize Aharon's appointment as High Priest.

After the incident involving Korach, the Torah promises different gifts to the Kohanim as an affirmation of their position and authority. They were given tithing from grain and fruits, from the meat of each animal, and the first seasonal fruits each year. They were also promised the firstborn of the animals, and five coins for the human firstborn male. They also received a part of each sacrifice.

The story of Korach illustrates an important lesson about following Torah authority and not letting one's personal inclinations mask the truth.

"Why do you exalt yourselves over the congregation of G-d?" (Num.16:3)

A reporter once asked Rav Moshe Feinstein how he had been appointed as a leader of the Jews. Rav Moshe replied, "Nobody elected or appointed me. I guess people asked me questions, they liked my answers, and they told their friends. Eventually they told more and more people, and the word spread!"

The Jewish people have an intuitive sense as to who qualifies for leadership. Rav Moshe once commented about Rav Yechezkel Abramsky, that he had been a leader as rabbi of a small village, as a rabbinic judge in London, and as a retired rabbi in Jerusalem. It wasn't the position that made him what he was--it was the person.

Did You Know...

The Tachanun prayers are not recited on certain occasions, such as on holidays or Rosh Chodesh, or when a mohel who will be circumcising that day is present, or if the father of the child or the sandek (the one who holds the baby during the bris) is present.

Similarly if a groom throughout Sheva B'rachos (the first week after the wedding) is present, it is not recited. Most authorities require Tachanun at a Bar Mitzvah.

It is also not recited in the home of a mourner throughout shiva. If the mourner attends services in the synagogue, however, he does not recite Tachanun, but the congregation does recite it.